Arukh HaShulchan, Orach Chaim 202:21-28

Hook

Imagine the air, thick and sweet, with the scent of fresh myrtle branches passed from hand to hand as the Havdalah flame flickers, its light dancing on the faces of family and friends singing ancient piyutim in harmony, bidding farewell to Shabbat with a sensory embrace. This is the heartbeat of Sephardi and Mizrahi Jewish life – a tradition woven with rich textures, resonant melodies, and profound sensory experiences that elevate the mundane to the sacred.

Context

Our journey into the vibrant tapestry of Sephardi and Mizrahi heritage begins not with a Sephardic text, but with the profound insights of an Ashkenazi master, Rabbi Yechiel Michel Epstein (1829–1908), author of the Arukh HaShulchan. This choice is deliberate, for it underscores a fundamental truth: halakha (Jewish law) is a shared inheritance, a universal framework within which diverse communities have developed their unique minhagim (customs) and mesorot (traditions). The Arukh HaShulchan, a monumental work of Jewish law, meticulously reviews and synthesizes centuries of halakhic discourse, offering a comprehensive guide to Jewish practice. While Rabbi Epstein hailed from Belarus, his work, completed in the early 20th century, stands as a testament to the enduring principles of halakha that resonate across the entire Jewish world, forming a common ground from which we can explore the beautiful particularities of Sephardi and Mizrahi life.

Place: From the Iberian Peninsula to the Global East

The geographic scope of Sephardi and Mizrahi Jewry is breathtakingly vast, stretching across continents and millennia. "Sephardim," originally denoting Jews from Sepharad (Spain and Portugal), found new homes across the Ottoman Empire—in places like Turkey, Greece, the Balkans, Syria, Lebanon, and the Land of Israel—as well as throughout North Africa, including Morocco, Algeria, Tunisia, and Libya, following the expulsions of 1492 and 1497. "Mizrahim," meaning "Easterners," encompass Jewish communities from the ancient lands of Babylonia (Iraq), Persia (Iran), Yemen, Bukhara (Central Asia), and India, whose roots often predate the Roman era. These communities, while distinct, share a common thread of deep historical connection to the Middle East and North Africa, and a rich, often intertwined, cultural and religious heritage distinct from their Ashkenazi counterparts who originated in Central and Eastern Europe.

Era: A Living Legacy Spanning Millennia

The traditions we celebrate today are not static artifacts but a dynamic, living legacy, continuously shaped by history, philosophy, and local interaction. From the Golden Age of Spain, where Jewish poets, philosophers, and mystics flourished alongside Muslim and Christian scholars, to the vibrant intellectual centers of medieval Cairo and Baghdad, and the enduring communities of Yemen and Iran, Sephardi and Mizrahi Jews have contributed immeasurably to Jewish civilization. Their era spans from antiquity, with communities in Babylon dating back to the First Temple period, through the medieval and early modern periods that saw the rise of towering halakhic figures like Maimonides (Rambam) in Egypt and Rabbi Yosef Caro (author of the Shulchan Aruch) in Safed, up to the present day, where these traditions continue to thrive and adapt in Israel and throughout the global diaspora. The Arukh HaShulchan, though a relatively modern work, engages with this entire historical sweep of halakha, providing a lens through which we can appreciate the diverse ways these ancient principles manifest.

Community: A Tapestry of Diverse Minhagim

Within the broad categories of Sephardi and Mizrahi, there exists an incredible diversity of minhagim, each community a unique jewel in the crown of Jewish peoplehood. Moroccan Jews have distinct melodies and liturgical practices; Syrian Jews from Aleppo and Damascus boast specific culinary traditions and piyutim; Iraqi Jews from Baghdad cherish their unique maqam (musical modes) for Torah reading and prayers; Yemenite Jews preserve ancient liturgical pronunciations and a rich oral tradition; and Persian Jews maintain their own distinctive cultural and religious expressions. The Arukh HaShulchan, while codifying halakha from an Ashkenazi perspective, grapples with the same fundamental questions of Jewish life that these diverse communities have answered through their own poskim (halakhic decisors), rabbanim (rabbis), and communal consensus. Our exploration will, therefore, use the Arukh HaShulchan's discussion of blessings over scents as a doorway to appreciate how Sephardi and Mizrahi communities have imbued this particular halakhic category with their own unique flavor, adding layers of sensory richness and spiritual depth to everyday Jewish practice. It's a testament to the unity of halakha and the glorious diversity of minhag.

Text Snapshot

From the Arukh HaShulchan, Orach Chaim 202:21-28, we find a detailed discussion on the blessings recited over pleasant scents (birkat hare'ach). The text meticulously differentiates between various types of fragrant items and their appropriate blessings. Let us examine a few key lines:

"One who smells spices, if they are wood-like, says 'Blessed are You... Who creates fragrant trees.' If they are herbs, says 'Blessed are You... Who creates fragrant grasses.' If they are fruits, says 'Blessed are You... Who gives a pleasant fragrance to fruits.' If they are musk, amber, or civet, which come from animals, says 'Blessed are You... Who creates various kinds of spices.' If it is fragrant oil, says 'Blessed are You... Who creates fragrant oils.'"

This passage, while technical in its halakhic distinctions, points to a profound appreciation for the sensory world, encouraging us to pause and acknowledge the Divine source of the beautiful aromas that enrich our lives. It's an invitation to elevate the simple act of smelling into a moment of spiritual connection.

Minhag/Melody

The Arukh HaShulchan's meticulous classification of blessings over scents provides a beautiful backdrop for exploring the rich sensory landscape of Sephardi and Mizrahi Jewish life. For these communities, the appreciation of fragrance is not merely a halakhic obligation but an integral part of their spiritual and cultural expression, deeply embedded in minhagim, piyutim, and daily life. The act of smelling, and blessing, becomes a moment of kavanah (spiritual intention), connecting the physical world to the divine.

The Aromatic Embrace of Havdalah: Besamim and Piyutim

Perhaps the most universally recognized minhag involving birkat hare'ach is the smelling of besamim (fragrant spices) during the Havdalah ceremony, marking the transition from the holiness of Shabbat to the ordinary weekdays. This practice, common to all Jewish communities, takes on a particularly rich and often elaborate form in Sephardi and Mizrahi traditions.

In many Sephardi communities, such as those from Morocco, Syria, and Greece, the besamim are often fresh sprigs of myrtle (hadasim), rosemary, or other fragrant herbs, rather than dried spices in a decorative box. The vibrancy of the fresh greenery, passed around to each participant to inhale deeply, offers a direct, earthy connection to creation. The blessing, "בָּרוּךְ אַתָּה אֲדֹנָי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מִינֵי בְשָׂמִים" (Baruch Atah Adonai Eloheinu Melech HaOlam, Borei Minei Besamim - Blessed are You, Lord our God, King of the Universe, Who creates various kinds of spices), is recited with a palpable sense of gratitude for the soul-restoring fragrance, believed to revive the spirit saddened by the departure of the extra soul (neshama yeteirah) we receive on Shabbat.

Beyond the specific type of besamim, the entire Havdalah experience in Sephardi and Mizrahi homes is frequently accompanied by a symphony of piyutim (liturgical poems). These melodies, often passed down orally through generations, imbue the ceremony with profound emotional depth and communal warmth.

• Moroccan and Andalusian Traditions: In these communities, the Havdalah ceremony is a truly extended affair, often featuring numerous piyutim. After the formal Havdalah blessings, it is common to sing pizmonim (hymns) such as "Yom Zeh L'Yisrael" or "Eliyahu HaNavi," sung with unique and often melancholic yet hopeful melodies that reflect the longing for redemption and the comfort found in the prophet Elijah's eternal presence. The scents of myrtle and the sweet, lingering notes of these piyutim create an atmosphere of profound spirituality and communal bonding, stretching the sweetness of Shabbat just a little longer.
• Syrian and Middle Eastern Traditions: In the Syrian tradition, particularly among Jews from Aleppo and Damascus, the Havdalah ceremony is also rich with piyutim. The Baqaashot (supplications), often sung before dawn on Shabbat mornings, might feature melodies that echo in the Havdalah service, creating a continuous thread of spiritual engagement. The piyut "Mizrachi" (My Eastern One) or "Yedid Nefesh" are sometimes sung, their deep, soulful melodies harmonizing with the fragrant besamim. The communal singing, with rich harmonies and unique maqamat, transforms the simple act of blessing scents into a collective prayer and a celebration of sensory and spiritual beauty.
• Yemenite Traditions: Yemenite Jews, known for preserving ancient traditions, often use local fragrant plants like rue (ruta graveolens) or sweet marjoram for besamim. Their Havdalah melodies are distinctive, often featuring ancient Aramaic phrases and a unique vocal delivery that harks back to centuries of unbroken tradition. The act of smelling the besamim is a moment of deep personal reflection, connecting the individual to a chain of tradition stretching back to the earliest Jewish communities.

The connection between minhag and melody here is vital. The piyutim are not just songs; they are expressions of theological concepts, historical memory, and communal identity. When sung during Havdalah, with the fragrant besamim circulating, they transform the sensory experience into a multi-dimensional spiritual encounter. The scent evokes memory, the melody stirs the soul, and the bracha directs the heart towards the Divine Giver of all pleasant things.

Beyond Havdalah: Fragrance in Life Cycle Events and Daily Rituals

The appreciation of scents extends far beyond Havdalah in many Sephardi and Mizrahi communities, enriching other significant moments:

• Hachnasat Kallah and Henna Ceremonies: In Moroccan, Yemenite, and some other Mizrahi communities, pre-wedding celebrations like the Henna ceremony are infused with fragrance. Incense (bukhoor or oud) is burned, filling the air with exotic, sweet, and smoky aromas. Guests might be anointed with fragrant oils or rosewater. These scents are not merely decorative; they are believed to ward off the evil eye, bring blessings, and set a joyful, celebratory mood. The intention behind these practices aligns perfectly with the Arukh HaShulchan's spirit of appreciating and blessing pleasant scents, transforming a cultural practice into a deeply spiritual one.
• Shabbat and Yom Tov Atmosphere: Many Sephardi homes traditionally use fragrant flowers, herbs, or even specific air fresheners on Shabbat and festivals to enhance the sanctity and joy of the day. The aroma of freshly baked challah, spiced stews, and sweet pastries further contributes to a sensory environment that distinguishes these holy days from the rest of the week. While not always accompanied by a formal birkat hare'ach, the kavanah of creating a fragrant, welcoming atmosphere for the Shechinah (Divine Presence) is a powerful, implicit blessing.
• Passing Fragrant Herbs during Birkat HaMazon: In some traditions, particularly those with roots in the Middle East, a small bowl of fragrant herbs or citrus peels might be passed around the table during or after Birkat HaMazon (Grace After Meals). Participants inhale the scent, sometimes reciting the appropriate birkat hare'ach, adding another layer of sensory gratitude to the meal's conclusion. This practice reinforces the idea that every moment, every sensory input, can be sanctified through mindful appreciation.

The Arukh HaShulchan provides the halakhic skeleton for these practices, but Sephardi and Mizrahi communities have clothed it in flesh, blood, and vibrant spirit. Their minhagim around fragrance, interwoven with specific piyutim and communal rituals, create a holistic experience that engages all the senses, elevating the act of smelling from a simple biological function to a profound spiritual connection. It is a testament to their deep understanding that holiness can be found not just in abstract thought, but in the tangible, beautiful world around us, and that blessing these sensory gifts brings us closer to their Divine Giver.

Contrast

When discussing minhagim related to birkat hare'ach, particularly concerning Havdalah, a respectful comparison with Ashkenazi practices can highlight the beautiful diversity within Jewish tradition without implying superiority. Both traditions honor the mitzvah, but their expressions often differ in emphasis, aesthetics, and associated rituals.

The Arukh HaShulchan outlines the halakhic framework for blessings over scents, a framework universally accepted. However, the application of this framework, particularly regarding the besamim (spices) for Havdalah, showcases distinct communal preferences.

The Havdalah Besamim: A Tale of Two Aromas

In many Ashkenazi communities, the custom is to use a specially crafted besamim box, often made of silver, intricately designed, and filled with dried spices. Common choices include cloves, cinnamon sticks, or a blend of aromatic dried herbs. The blessing "בּוֹרֵא מִינֵי בְשָׂמִים" is recited, and the spices are passed around for each person to smell. The emphasis is on the contained, often concentrated, fragrance and the aesthetic beauty of the spice box itself, which frequently becomes a treasured family heirloom. While piyutim or songs might be sung during Havdalah, they are typically separate from the besamim ritual itself, often coming before or after the four main blessings. "Eliyahu HaNavi" is a common post-Havdalah song, but it's not always as directly integrated into the blessing sequence as it often is in Sephardi contexts.

In contrast, as explored earlier, many Sephardi and Mizrahi communities often favor fresh, natural besamim.

• Freshness and Earthiness: Instead of a spice box, one might see a bouquet of fresh myrtle branches (hadasim), sprigs of rosemary, lavender, or even a fragrant citrus fruit like an etrog (citron) or a lemon (especially in Yemenite or some North African traditions). These are passed directly from hand to hand, encouraging a deeper, more immediate engagement with the plant's natural fragrance. The emphasis here is on the raw, living essence of creation. This practice connects back to the Arukh HaShulchan's distinction between various types of fragrant items, particularly "fragrant trees" or "fragrant grasses," highlighting a preference for the blessings over natural growth.
• The Scent of the Homeland: The choice of besamim often reflects the local flora of the communities' historical lands. Myrtles were abundant in the Middle East and Mediterranean, becoming a symbol of beauty and blessing. This choice is not merely practical; it's a connection to the landscapes and traditions of their ancestral homes.
• Integrated Piyutim and Communal Singing: A significant difference lies in the integration of piyutim and communal singing directly into the Havdalah ceremony, often during or immediately following the besamim blessing. In many Sephardi traditions, the Havdalah service is a more extended, melodious affair. The passing of the fragrant branches is often accompanied by the singing of specific pizmonim or baqaashot that evoke the joy of Shabbat, the yearning for Elijah, or the hope for redemption. The melodies, often rich in maqamat (musical modes), create a multisensory experience where the scent, the song, and the prayer intertwine. For example, in Moroccan tradition, after the formal Havdalah, an elaborate sequence of piyutim like "Yom Zeh L'Yisrael" or "Eliyahu HaNavi" might be sung, extending the spiritual moment, with the fragrance still lingering in the air, connecting the physical sensation to deep emotional and spiritual expression. The communal participation in these songs is a hallmark, fostering a strong sense of shared heritage and identity.

Neither approach is "more correct"; both are deeply rooted in halakha and imbued with profound meaning. The Ashkenazi tradition often emphasizes the symbolic, the elegant container, and the enduring nature of dried spices, reflecting perhaps a history of migration and preserving precious items. The Sephardi and Mizrahi traditions, with their preference for fresh, living fragrances and integrated piyutim, often highlight a more direct, earthy connection to the blessings of creation and a vibrant communal expression through song, reflecting a different historical and geographical experience. Both are beautiful expressions of hiddur mitzvah (beautifying a commandment) and the desire to sanctify the transition from sacred to mundane time through the gifts of the senses.

Home Practice

The beauty of Jewish tradition lies in its ability to infuse our daily lives with holiness, and the appreciation of scents offers a simple yet profound pathway to this goal. Inspired by the Arukh HaShulchan's meticulous attention to birkat hare'ach and the vibrant sensory traditions of Sephardi and Mizrahi communities, here's a small, accessible practice anyone can adopt:

Mindful Moments of Fragrance: A Daily Bracha

Choose one moment each day – or even a few times a week – to intentionally engage with a pleasant scent and recite the appropriate birkat hare'ach. This practice encourages mindfulness and gratitude, transforming an ordinary sensory experience into a spiritual act.

Here's how to adopt it:

1. Select Your Scent: This could be anything natural and pleasant around you. Perhaps the aroma of your morning coffee or tea, a freshly peeled orange, a blooming flower in your garden or on your windowsill, a fragrant herb like mint or basil, or even the subtle scent of rain on dry earth. The key is that it's a natural, pleasant aroma that you genuinely enjoy.
2. Pause and Focus: Before you inhale, pause for a moment. Close your eyes if you wish. Bring your full attention to the scent you are about to experience. This isn't just about smelling; it's about noticing the scent, its nuances, and its effect on you.
3. Recite the Blessing: Based on the type of scent, recite the appropriate blessing as outlined in the Arukh HaShulchan.
   • For fragrant trees (like myrtle, sandalwood, or even the woodsy scent of a forest): Baruch Atah Adonai Eloheinu Melech HaOlam, Borei Atzei Besamim (Blessed are You... Who creates fragrant trees).
   • For fragrant grasses/herbs (like mint, rosemary, lavender, or a fresh flower): Baruch Atah Adonai Eloheinu Melech HaOlam, Borei Isvei Besamim (Blessed are You... Who creates fragrant grasses).
   • For fragrant fruits (like an orange, lemon, or other fruit with a pleasant aroma): Baruch Atah Adonai Eloheinu Melech HaOlam, HaNoten Rei'ach Tov BaPerot (Blessed are You... Who gives a pleasant fragrance to fruits).
   • For other natural scents not explicitly covered (like coffee, spices in a dish, or general pleasant aromas): The general blessing Borei Minei Besamim (Who creates various kinds of spices) is often used as a catch-all, though some traditions reserve it for non-plant/fruit based scents. For simplicity, if unsure, Borei Minei Besamim is broadly acceptable for most pleasant scents.
4. Inhale and Appreciate: After reciting the bracha, take a deep, mindful breath, allowing the scent to fill your senses. Reflect for a moment on the beauty of creation and the Divine gift of sensory experience.
5. Make it a Habit: Try to integrate this into a specific part of your day. Perhaps when you first step outside, when you peel a fruit, or when you light a scented candle (though remember the bracha is for the natural scent, not the burning wax). Consistency will help transform this into a meaningful spiritual practice.

By consciously engaging with birkat hare'ach, you are not only fulfilling a halakhic obligation but also cultivating a deeper connection to the world around you, echoing the rich sensory spirituality that has been a hallmark of Sephardi and Mizrahi Jewish life for centuries. It's a small act that can bring immense joy and gratitude into your everyday.

Takeaway

Our exploration, guided by the Arukh HaShulchan and illuminated by the practices of Sephardi and Mizrahi communities, reveals a profound truth: Jewish life is meant to be lived with all our senses engaged. The meticulous halakhic discussions around birkat hare'ach are not mere intellectual exercises; they are invitations to pause, to breathe deeply, and to acknowledge the Divine hand in the everyday wonders of fragrance. Through the vibrant minhagim of Sephardi and Mizrahi Jews – from the fresh myrtle at Havdalah accompanied by soul-stirring piyutim, to the fragrant incense of a henna ceremony, and the intentional placement of herbs in the home – we see how the appreciation of scent becomes a powerful vehicle for spiritual connection, communal identity, and deep gratitude. These traditions remind us that holiness is not confined to the synagogue or the study hall; it permeates the air we breathe, the flavors we taste, the sounds we hear, and the sights we behold. By embracing the sensory richness of Jewish life, we not only connect with a glorious, diverse heritage but also enrich our own spiritual journeys, finding profound meaning in the simplest of blessings.